Posted by ajoyfulpractice in Abhyasa, Books, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Health, Karma Yoga, Life, Love, Meditation, One Hoop, Philosophy, Suffering, Vairagya, Wisdom, Yoga.
Tags: 988, Abhyasa, asana, Bhagavad Gita, Christopher Isherwood, Dharma, gratitude, hatha yoga, Jack Hawley, John Metcalfe, Karma Yoga, Lisa Bloom, meditation, Merrick Rosenberg, Mindfulness, Pandit Rajmani Tigunait, Patrick Lencioni, Paul Barrera, pranayama, santosha, sva-dharma, Swami Prabhavananda, vinyasa, vinyāsa, Yoga Sutra 1.20, Yoga Sutra 3.38, Yoga Sutras 1.21-1.22, Yoga Sutras 1.23-1.24
Many blessings to everyone and especially to anyone sitting (& speaking) with kindness, friendship, peace, freedom, understanding, wisdom, and gratitude.
May you be safe and protected / May you be peaceful and happy / May you be healthy and strong!
This is the “missing” post, for Sunday, November 23rd. One link embedded in the text will direct you to a site outside of this blog. You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.
“For many of us, filling a segment of our day with a prescribed set of disciplines is practice. This type of practice is comprised of a list of techniques and injunctions, and we undertake it because we have been told it will bring us a specific result. It is a recipe for solving a problem. As a result, the value of the practice is dependent on when and to what extent it meets our expectations. If it does not meet our expectations, we dump it without hesitation.”
— commentary on Yoga Sūtra 1.20, from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD
We could make it complicated. However, when we really get down to it, this practice is simple. It’s not always easy, but it is simple. Combine your ethics, morals, and awareness; find a comfortable (and steady) seat; and, then, sit and breathe (with awareness). That’s it really. That’s the practice. In the Yoga Sūtras, Patanjali indicated that a “[continuous] practice” (abhyasa) and “non-attachment” (vairagya) ultimately lead to mental and physical vitality, as well as freedom and liberation from suffering. (YS 1.2 – 1.4; 1.12 – 1.15; 1.29 – 1.40; 2.18)
Our physical practice of yoga (hatha yoga, regardless of the style or tradition) is the way we get our mind-body ready for deep-seated meditation. Of course, we make it a little more complicated; because we move between seats. In a vinyāsa, we “place [things] in a special way” in order to flow in and out of poses/seats. So, that’s another complication. Some of the poses and sequences can be challenging — intense even — and one of my earliest yoga teachers use to say that our “yoga practice should be the most intense part of our day.”
Funny thing about my teacher Paul B’s statement: He never indicated the type intensity. Was the practice meant to be the most intense physically, mentally, emotionally, and/or spiritually? Was it meant to be intensely vigorous or intensely relaxing? Was it all of the above?
Or, was there some other level of intensity that we were missing? Could the intensity come from our devotion?
“Love for practice comes from knowing its importance.”
“The more convinced we are about the key role of our practice in enabling us to live a purposeful and meaningful life, the more we love and respect it. Love and respect springing from a true understanding of our practice is shraddha [faith]. We are joyful at the prospect of doing our practice. The reasons for delaying or dispensing with it become meaningless. We no longer care whether our practice lowers our blood pressure or relaxes our nervous system—we do it for the simple joy of doing it. According to Vyasa, shraddha is the joy that accompanies a practice. It is more than faith—it is the thrill of realizing that we are fortunate to have a practice that helps restore the pristine nature of our mind, takes us inward, and gives us a vision of life’s purpose.”
— commentary on Yoga Sūtra 1.20, from The Secret of the Yoga Sutra: Samadhi Pada by Pandit Rajmani Tigunait, PhD
According to Yoga Sūtras 1.20 – 1.22, there are five types of effort; nine ways to practice (the overall philosophy) based on our “…intensity of feeling, vigor, and firm conviction…”; and how long it takes us to reach our goal(s) will be based on how much time, effort, and intensity we put into the practice. Swami J, in the Himalayan tradition, compares this paradigm to the race between the tortoise and the hare and has a great breakdown of the different ways to practice (which you can find here).
You may also consider, as one of my teachers (Lisa B.) once explained, that you don’t have to believe in (or understand) every aspect of the practice for those aspects to work. However, if you believe (i.e., have firm conviction), you will be more diligent about what your actions — and you may spend more time doing the things that are beneficial.
Your diligence may also serve as a reminder to practice non-attachment and remember that the challenges in our practice — such as poses and sequences we aspire to achieve — can be a distraction or obstacle to our ultimate goal.
“‘To work without desire may seem impossible, but the way to do it is to substitute thoughts of Divinity for thoughts of desire. Do your work in this world with your heart fixed on the Divine instead of on outcomes. Do not worry about results. Be even tempered in success or failure. This mental evenness is what is meant by yoga…. Indeed, equanimity is yoga!’”
— Krishna speaking to Arjuna (2.48) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
The dangers of an achievement simultaneously being an impediment is reinforced in texts like the Yoga Sūtras and the Bhagavad Gita (the “Song of the Lord”), which emphasize “non-attachment” (vairagya) and “non-grasping”/“non-hording” (āparigrahā). In fact, Yoga Sūtra 3.38 explicitly states that “They are powers/achievements in the worldly state, but the are obstacles to samadhi.” Both the Yoga Sutras and the Bhagavad Gita (as noted above) instruct us to offer our efforts up (with trustful surrender) as if our very efforts are a gift to the Universe.
The Gita goes even further, because it highlights the fact that we are all given gifts (e.g., temperaments, personalities, experiences, perspectives, and skills) that make us well-suited for certain jobs and responsibilities. (BG 18.41 – 18.49) If we think about everything we do in this way, we have the opportunity to appreciate giving and receiving the same gifts.
And, surely, that much gratitude multiplies the joy.
“‘I accept with joy whatever I am offered in true devotion: fruit or water, leaf or flower. The gift is love, the dedication of your heart. Devotion alone gains access to Divinity.’”
— Krishna speaking to Arjuna (9.26) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley
Throughout the Bhagavad Gita, Krishna (as an embodiment of the Divine) breaks down different yoga paths and, in doing so, highlights the fact that everything we do can be an gift/offering. I thought about this idea as I was reading The 6 Types of Working Genius: A Better Way to Understand Your Gifts, Your Frustrations, and Your Team by Patrick Lencioni, which was recommended by my yoga buddy Carl (in a discussion that included a similar book that I love). The parallels between these modern books on management and these ancient texts made me think about how often we express (or neglect to express) gratitude for the things someone else does that we’re glad we don’t have to do.
It also made me think about how often we take those things (and people) for granted — and how, in taking people (and things) for granted, we miss an opportunity to give thanks.
“And in the Gita [9.27], we read:
Whatever your action,
Food or worship;
Whatever the gift
That you give to another;
Whatever you vow
To the work of the spirit:…
Lay these also
As offerings before Me.”
— quoted from the commentary for Yoga Sūtra 1.23 – 1.24, in How to Know God: The Yoga Aphorisms of Patanjali, translated and with commentary by Swami Prabhavananda and Christopher Isherwood
Sunday’s playlist is available on YouTube and Spotify. [Look for “09012024 Deep Listening”]
NOTE: The playlist contains John Metcalfe’s album Tree (with the remixes); however, one track has been moved. The story behind the album is beautiful. Additionally, I encourage you to deeply listen to Track #11 (which was the inspiration for the playlist and the September practice).
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
Correction (& Errata &): During the 2025 practice (& on the music post) inadvertently cited the wrong Yoga Sūtra chapter for YS 1.23-1.24. (11/23/2025)
NOTE: In anticipation of the holiday(s), I have cancelled classes on November 26th – December 3rd.
Don’t forget to be grateful.
### AUM / OM ###
Posted by ajoyfulpractice in Books, Buddhism, Hope, Love, Meditation, Music, Suffering, Vipassana, Yoga.
Tags: Ann Patchett, Bel canto, Japanese Embassy, Lima Peru, pratyahara, Pratyāhāra, vinyasa, vinyāsa, Vipassana, Vipassanā
“She sang as if she was saving the life of every person in the room.”
*
– quoted from Bel Canto by Ann Patchett
Imagine singing as if you were saving lives; imagine the breath awareness and control that would take. When they hear the words
bel canto, many people outside of classical music think of the novel written by Ann Patchett, who was born today in 1963. The novel is based on the 1996 – 1997 hostage crisis that took place at the Japanese Embassy in Lima, Peru (Dec 17
th – April 22
nd). It details the interactions of the terrorists and their hostages – including a world renowned opera singer. Opera and music are central themes throughout the novel, which is named for the Italian term for “beautiful singing” or “beautiful song.” The thing is;
bel canto, like
vinyasā and
vipassanā, is a technique that became known as a style – and it requires control (and awareness) of the breath.
Please join me tonight,
Friday, December 2nd, 7:15 PM – 8:20 PM (CST), for First Friday Night Special #26: “Breathe As If You’re Singing” on Zoom. Use the link from
the “Class Schedules” calendar if you run into any problems checking into the class.
You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
*
Friday Night’s playlist is available on
YouTube and
Spotify. [Look for “12022022 Breathe As If…”]
This practice will feature gentle movement, pranayama, and meditation. It is accessible and open to all.
Prop wise, this can be kitchen sink practice. You can practice without props or use “studio” props and/or “householder” props. Example of Commercial props: 1 – 2 blankets,2 – 3 blocks, a bolster, a strap, and an eye pillow. Example of Householder props: 1 – 2 blankets or bath towels, 2 – 3 books (similar in size), 2 standard pillows (or 1 body pillow), a belt/tie/sash, and a face towel.
You may want extra layers (as your body may cool down during this practice). Having a wall, chair, sofa, or coffee table may be handy for this practice.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)
*
### 🎶 ###
Posted by ajoyfulpractice in Books, Changing Perspectives, Food, Health, Hope, Lent / Great Lent, Mirabai Starr, Mysticism, New Year, One Hoop, Philosophy, Religion, Science, Vairagya, Wisdom, Writing, Yin Yoga, Yoga.
Tags: Kieran Kavanaugh OCD, Lunar New Year, Otilio Rodriguez OCD, Saint Teresa of Ávila, saucha, Spring Festival, vinyāsa
Happy New Year! Many blessings to those observing Lent!
[This is the post for Tuesday, February 23rd. You can request an audio recording of Tuesday’s practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.]
“Some could think that if turning back is so bad it would be better never to begin but to remain outside the castle. I have already told you at the beginning – and the Lord Himself tells you – that anyone who walks in danger perishes in it and that the door of entry to this castle is prayer. Well now, it is foolish to think that we will enter heaven without entering into ourselves, coming to know ourselves, reflecting on our misery and what we owe God, and Him often for mercy.”
– quoted from “The Second Dwelling Places” of The Interior Castle by Saint Teresa of Ávila (Translation by Kieran Kavanaugh, O. C. D. and Otilio Rodriguez, O. C. D.)
If you spend any amount of time with me – on or off the mat, even on or off the blog page – I think it becomes very clear that I am fascinated by human commonalities. I love the way different cultures and different people’s ways of being in the world overlap. Anthropologically speaking, I am fascinated by the things that (I think) come from being human: like the desire for a deeper connection with more than ourselves. It is interesting to note that when it comes to existential questions – that is to say, questions related to our existence – philosophies and religions (even the physical sciences) end up down the same rabbit holes, racing or strolling down the same paths… just sometimes coming at the path from different directions.
It’s kind of like when you walk through a labyrinth with other people, as many of us did on retreat in Minnetonka a little over 4 years ago. In some ways, everyone was on the same path; but, because we were on different parts of the path – walking in different directions, entering and leaving at different times – one’s perspective could easily be that we were on vastly different paths. Also, the perspective was different when you were on the inside versus the outside and/or when you were looking at the practice before you walked the labyrinth versus after you walked it. Then there was the fact that we all came to the retreat and came to the practice from different places and came with different experiences so that our understanding and processing of the shared experience was, in some ways, different. And yet the same.
And yet the same. Because if we learn nothing else from the ancient yogis and mystics from various traditions around the world, it is this: that the deeper you go inside of yourself, the more parallel your journey and experience is to someone else. This is why Joseph Campbell could codify a cycle/journey after studying a hero with a thousand faces. It is why so many philosophical, spiritual, and religious paths have similar elements – and why those paths work after hundreds and thousands of years.
“Remember: If you want to make progress on the path and ascend to the places you have longed for, the important thing is not to think much but to love much, and so to do whatever best awakens you to love.”
– quoted from “The Fourth Dwelling .1.” of The Interior Castle by Saint Teresa of Ávila (New Translation and Introduction by Mirabai Starr)
We all know that if we eat something or drink something, we are going to have to digest that something. We may not understand how physical mechanics, but at an early age we start learning that the body processes what we consume. It absorbs the nutrients it needs and discards the waste/toxins; and when the body doesn’t absorb what it needs and/or doesn’t get rid of the waste/toxins in an efficient manner, we experience physical pain, discomfort, and disease. We know this about what we eat and drink – and, when we think about it, we recognize that this is also true about what we inhale and/or absorb through the skin/tissues.
What we may not always realize is that we are continuously consuming things that we don’t eat, drink, inhale, or absorb through the skin/tissues. The principle of consumption, digestion, absorption, and elimination also applies to things we consume with our minds. In other words, everything we experience (i.e., everything we see, hear, say, think, and do) is something we are consuming and therefore something that must be processed and digested so that we can absorb what we need – what serves us – and eliminate the waste/toxins (that no longer serves us). When we fail to appropriately process what we consume mentally, emotionally, energetically, and spiritually, we can experience (physical) pain and (mental/emotional) suffering – which can be just as excruciating as when we are physically constipated or otherwise debilitated by the things we consume.
The mind-body is designed to find balance. It is designed to convert food into energy and even to store the fuel for those times when we are depleted. It is designed to eliminate toxins and anything that could cease our existence. While the mind-body does so much of what it does to keep us moving without any involvement or conscious thought on our part, there are ways in which we can assist the processes. One way we can assist these processes is to be mindful of what we consume. Of course, since we can’t always control every little thing that we consume, it’s important to keep three key elements in mind: water, rest, and movement.
“Rest and digest,” as well as create, are associated with the parasympathetic nervous system, which is often referred to as the mind-body’s brakes. Of course, the only reason a system needs brakes is if it is in motion (or could be in motion). One of the many reasons movement is important is because the engagement of our muscles serves as the pump for the lymphatic system – which provides nutrients for healthy cells and brushes or washes away dead cells. A combination of tissues, vessels, and organs, the lymphatic system is a crucial part of our immune system – and on the first line of defense against disease.
So, it makes sense that after 11 days of celebrations that involve rich, heavy food and drink, people who celebrate the 15-day Spring Festival as part of the Lunar New Year celebrations need a break before the Lantern Festival that concludes the celebrations. Day 12 is that day of cleansing and resting – and also for getting ready for what’s to come. Under “normal” (i.e., not pandemic) circumstances, most businesses have opened back up and people are back at work. There will still be prayers, offerings, and a remembrance of elders. There might even still be some leftovers. However, for the most part, this is a day when people rest, relax, eat light… and process/digest all that’s happened before.
“… and our body has this defect that, the more it is provided care and comforts, the more needs and desires it finds.”
– quoted from “Chapter X” of The Way of Perfection by Saint Teresa of Ávila
Throughout our physical practice of yoga, we either break up the movement with stillness and quiet (as we do in vinyāsa) or break up the stillness and quiet with movement (as we do with Yin Yoga) – and, even though that looks and feels very different, the path is still about processing, digesting, absorbing, and eliminating what has been consumed. This applies to what has been consumed physically, as well as mentally, emotionally, energetically, and spiritually. While any movement can help someone process what they have consumed, the physical practices of yoga can allow us to be very deliberate and very intentional in the way that assist the digestion process. Again, when I say “digestion” here, I mean the processing of what has been consumed by all the aforementioned methods.
From the outside looking in, the way we move through our vinyāsa practice can seem mysterious, odd, or even magical. However, the deeper we go into the practice (and into ourselves) the more we recognize that there is a science and a system to the movement. We move in a way that exaggerates the mind-body’s natural tendencies while, at the same time, moving through the mind-body-spirit’s symbolic manifestation of our biography. Thus, the poses and the sequences are very intentional on a physical-mental level, as well as a psychic-symbolic level, and an emotional-energetic level. Each practice is, in some ways, intended as a non-alcoholic apértif and digestif; simultaneously something to increase your appetite (for life) and to help you digest what you’ve consumed.
“Before fully uniting himself with her, he fills her with burning desire for him. He does this in such a delicate way that the soul doesn’t understand where her longing comes from, nor could I successfully explain it except to those who already know from experience what I’m saying. These impulses rise from so deep inside that the soul and are so subtle and refined that I can’t find a fitting metaphor to describe them.
This experience is far different from anything we can taste in the world. It is even different from the spiritual delights we have talked about so far.”
– quoted from “The Sixth Dwelling .2.” of The Interior Castle by Saint Teresa of Ávila (New Translation and Introduction by Mirabai Starr)
Tuesdays playlist is available on YouTube and Spotify. [Look for “March 28th Dogs & Castles 2020”]
DON’T FORGET! The next “First Friday Night Special” is March the 5th – at which time, I will encourage you to “give something up” / “let someone go.” Time and additional details are posted on the “class schedules” calendar!
### MOVE YOUR (OWN) SELF ###
Posted by ajoyfulpractice in Books, Buddhism, Hope, Love, Meditation, Music, Philosophy, Suffering, Vipassana, Yoga.
Tags: Ann Patchett, Bel canto, J. R. R. Tolkien, Japanese Embassy, Lima Peru, pranayama, pratyahara, Pratyāhāra, Swami J, Swami Jnaneshvara, vinyasa, vinyāsa, Vipassana, Vipassanā
“The timing of the electrical failure seemed dramatic and perfectly correct, as if the lights had said, “You have no need for sight. Listen.”
– quoted from Bel Canto by Ann Patchett
There was a time, not too long ago really, when I felt like I had a certain amount of control over how I began a practice and, therefore, how I told the story that was the class. Sometimes, in part because of my history in technical theatre, I relished days like today when I could combine my thirst for the practice with my love of literature and of the performing arts. I relished creating a dramatic moment when some of my favorite things converged and collapsed into one moment. But, alas, things change and in rolling with the punches I am reminded of the original intention of the story. No matter the drama, it was always about love and the practice (and love of the practice).
In Yoga and in Buddhism, there are techniques that became so popular they are now seen as styles or traditions. There are people, in both cases, who practice the technique as if it is the whole practice. The classic example in Yoga is vinyasā – which literally means “to place in a special way” and involves sequencing poses that exaggerate the body’s natural tendencies (to expand on the inhale and flex on the exhale). In Buddhism, the classic example is vipassanā – which literally means “to see in a special way” and involves paying attention to the way the body responds to the breath (see above). Notice the common root in the Sanskrit words? Notice also the connection to the breath and the body?
There is more these two things have in common, but the most common thing may be people’s habit of translating them into English words that (sometimes) barely hint at their original meaning. So, vinyasā becomes “flow” and vipassanā becomes “insight.” The English words are true, but also make it easy to miss the point and also to miss two key elements of both practices: breath and sense withdrawal.
“She sang as if she was saving the life of every person in the room.”
– quoted from Bel Canto by Ann Patchett
Imagine singing as if you were saving lives; imagine the breath awareness and control that would take. When they hear the words bel canto, many people outside of classical music think of the novel written by Ann Patchett, who was born today in 1963. The novel is based on the 1996 – 1997 hostage crisis that took place at the Japanese Embassy in Lima Peru (Dec 17th – April 22nd). It details the interactions of the terrorists and their hostages – including a world renowned opera singer. Opera and music are central themes throughout the novel, which is named for the Italian term for “beautiful singing” or “beautiful song.” The thing is; bel canto, like vinyasā and vipassanā, is a technique that became known as a style – and it requires control (and awareness) of the breath.
At one time, “bel canto” was just a term applied to beautiful singing – much like some of the music on today’s playlist – but specifically beautiful Italian singing. During the later 18th and early 19th century, however, people started using it in reference to a very specific type of Italian singing, which emphasized even tone; legato (“tied together” or long) phrasing deliberately juxtaposed to staccato (“detached” or short) phrasing – which sometimes also involved dramatic tempo changes; and vibrato (“vibrating” or pulsating). There was also an emphasis on emphasis (or accent) and how emotion was being conveyed. The technique was sometimes applied (and understood) outside of Italian music, but often with less drama attached to it.
“Love was action. It came to you. It was not a choice.”
– quoted from Bel Canto by Ann Patchett
By the end of the 19th century, people were using the term “bel canto” to specifically distinguish a certain style of opera and classical music (mostly associated with Italian and French composers) from operatic and classical music that was described as “weightier, more powerful… speech-inflicted” (and mostly associated with German composers). Similarly, as we moved into the middle and late 20th century, people started using the term “vinyasā” – and even “vipassanā” – to distinguish one type of practice from other traditional styles of practice.
In the parallels I am drawing, one of the things to note is what gets lost in translation. Sometimes, without awareness of why we move the way we move in vinyasā, people just think it’s about putting poses together and moving as swiftly as one can. In fact, there are people who are drawn to that type of practice for the very same reason it turns some people off. Similarly, some people say that they “only practice vipassanā” as a way to distance themselves from Buddhism (or their understanding of cultural Buddhism). The things is, as I see it, the point of these techniques was to go deeper into the overall practice – and the minute you distance yourself from the intention of the practice is the minute you start spiraling into the “hear be dragons” part of the experience. Sure, it is cool to explore what is considered unchartered territory, but it must always be done (to paraphrase J. R. R. Tolkien) with awareness of the dragons / dangers.
“‘Most of the time, we’re loved for what we can do rather than for who we are. It’s not such a bad thing, being loved for what you can do.’
‘But the other is better,’ Gen said.
Roxane pulled her feet into the chair and hugged her knees to her chest. ‘Better. I hate to say better, but it is. If someone loves you for what you can do then it’s flattering, but why do you love them? If someone loves you for who you are then they have to know you, which means you have to know them.’”
– Roxanne Cross (the soprano) and Gen Watanabe (the translator) in Bel Canto by Ann Patchett
One of the “dangers” of being in close quarters for long periods of time, as people were during the hostage crisis and in the novel (and as we are now), is that people’s best and worst qualities get exaggerated. It becomes harder, sometimes impossible, to avoid conflict and other times it becomes harder (sometimes impossible) to ignore someone’s bad behavior. Similarly, however, we are confronted with people’s good behavior and the heart of people – if we’re paying attention and if we are open to that possibility. Certain situations are opportunities for more trauma and drama – as we have seen during the pandemic. These same situations are opportunities for forgiveness and healing. But because the lines get blurred with such close proximity, it can all happen at the same time and with the same people. And, I find, that these are the times when we need to withdraw a bit.
I know, I know, you’re thinking, “But where would I go? Where can I go when everything is closed and winter is upon us?” Well, I’m glad you asked.
Some people escape inside of books, some inside of music or movies, and some inside of themselves (through practices like meditation, prayer, yoga, Tai Chi, or Qigong). The idea here is not to escape as if you are running away from home. The idea is to take a moment to turn inward, reflect, and remind yourself of what is in your heart. It’s also a way to remind yourself of what you value and of your guiding principles. Sure, it is harder to do these things during the pandemic. However, it’s harder to do these things if you are in prison or in the middle of a hostage situation – and yet, people do!
I mentioned earlier that sense withdrawal is one of the key elements shared by vinyasā and vipassanā. In the Yoga Philosophy, pratyāhāra (“withdrawing the senses”) is the fifth limb of the practice. Swami Jnaneshvara Bharati, of the Himalayan tradition, explains that placement in the philosophy by writing that “The willingness or unwillingness to withdraw attention from sensory experience is a significant dividing line between those who experience true meditation and those who experience only physical relaxation.” In other words, in order to focus, concentrate, and meditate in a single point – to the point that we are completely absorbed into (and merged with) the object our focus – we must let go of everything else.
Pratyāhāra is not, as some people believe, forcefully ignoring something or someone. Instead, this is a gentle releasing of awareness. It is something we already do unconsciously or subconsciously when we are really invested in a project or a person. In those times, we may really enjoy the experience. On the flip side, sometimes, the letting go is neither gentle nor peaceful. Sometimes, it is unexpected and jarring and creates a great deal of stress and strain. On a certain level, over the last few months, we’ve all experienced both kinds of letting go. The question becomes, how have you perceived it (the letting go) and what have you received in turn?
“It was too much work to remember things you might not have again, and so one by one they opened up their hands and let them go.”
– quoted from Bel Canto by Ann Patchett
Please join me today (Wednesday, December 2nd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.
Wednesday’s playlist is available on YouTube and Spotify.
In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)
“But together they moved through the world quite easily, two small halves of courage making a brave whole.”
– quoted from Bel Canto by Ann Patchett
### HOW AWARE ARE YOU THAT YOU’RE BREATHING? ###
A Joyful Practice 